The title page of Olive Bray's English translation of Codex Regius entitled Poetic Edda depicting the tree Yggdrasil and a number of its inhabitants (1908) by W. G. Collingwood
The Eddic poems are composed in alliterative verse. Most are in fornyrðislag ("old story metre"), while málaháttr ("speech form") is a common variation. The rest, about a quarter, are composed in ljóðaháttr ("song form"). The language of the poems is usually clear and relatively unadorned. Kennings are often employed, though they do not arise as frequently, nor are they as complex, as those found in typical skaldic poetry.
Authorship
Like most early poetry, the Eddic poems were minstrel poems, passed orally from singer to singer and from poet to poet for centuries. None of the poems are attributed to a particular author, though many of them show strong individual characteristics and are likely to have been the work of individual poets. While scholars have speculated on hypothetical authors, firm and accepted conclusions have never been reached.
Date
Accurate dating of the poems has long been a source of scholarly debate. Firm conclusions are difficult to reach; lines from the Eddic poems sometimes appear in poems by known poets. For example, Eyvindr skáldaspillir composed in the latter half of the 10th century, and he uses a couple of lines in his Hákonarmál that are also found in Hávamál. It is possible that he was quoting a known poem, but it is also possible that Hávamál, or at least the strophe in question, is the younger derivative work.
The few demonstrably historical characters mentioned in the poems, such as Attila, provide a terminus post quem of sorts. The dating of the manuscripts themselves provides a more useful terminus ante quem.
Individual poems have individual clues to their age. For example, Atlamál hin groenlenzku is claimed by its title to have been composed in Greenland and seems so by some internal evidence. If so, it must have been composed no earlier than about 985, since there were no Scandinavians in Greenland until that time.
More certain than such circumstantial evidence are linguistic dating criteria. These can be arrived at by looking at Skaldic poems whose dates are more firmly known. For instance the particle of, corresponding to ga- or ge- in other old Germanic languages, has been shown to occur more frequently in Skaldic poems of earlier date.[2] Applying this criterion to Eddic poetry, Bjarne Fidjestøl found large variation, indicating that some of the poems were much older than others.[3]
Other dating criteria include the use of the negative adverb eigi 'not', and alliteration of vr- with v-. In western dialects of Old Norse the former became r- around the year 1000, but in some Eddic poems the word vreiðr, younger form reiðr, is seen to alliterate with words beginning in an original v-. This was observed already by Olaf ‘White Skald’ Thordarson, the author of the Third Grammatical Treatise, who termed this v before r the vindandin forna; 'the ancient use of vend'.
In some cases, old poems may have been interpolated with younger verses or merged with other poems. For example, stanzas 9–16 of Völuspá, the "Dvergatal" or "Roster of Dwarfs", is considered by some scholars to be an interpolation.
Location
The problem of dating the poems is linked with the problem of determining where they were composed. Iceland was not settled until approximately 870, so anything composed before that time would necessarily have been elsewhere, most likely in Scandinavia. More recent poems, on the other hand, are likely Icelandic in origin.
Scholars have attempted to localize individual poems by studying the geography, flora, and fauna to which they refer. This approach usually does not yield firm results. For example, there are no wolves in Iceland, but we can be sure that Icelandic poets were familiar with the species. Similarly, the apocalyptic descriptions of Völuspá have been taken as evidence that the poet who composed it had seen a volcanic eruption in Iceland – but this is hardly certain.
The Codex Regius was written during the 13th century, but nothing was known of its whereabouts until 1643, when it came into the possession of Brynjólfur Sveinsson, then Bishop of Skálholt. At the time, versions of the Prose Edda were known in Iceland, but scholars speculated that there once was another Edda, an Elder Edda, which contained the pagan poems that Snorri quotes in his Prose Edda. When Codex Regius was discovered, it seemed that the speculation had proved correct, but modern scholarly research has shown that the Prose Edda was likely written first and that the two were, at most, connected by a common source.[4][pageneeded]
Brynjólfur attributed the manuscript to Sæmundr the Learned, a larger-than-life 12th century Icelandic priest. Modern scholars reject that attribution, but the name Sæmundar Edda is still sometimes associated with both the Codex Regius and versions of the Poetic Edda using it as a source.
Bishop Brynjólfur sent the manuscript as a present to the Danish king, hence the Latin name Codex Regius,lit.'Royal Book'. For centuries it was stored in the Royal Library in Copenhagen, but in 1971 it was returned to Iceland. Because air travel at the time was not entirely trustworthy with such precious cargo, it was transported by ship, accompanied by a naval escort.[5]
Contents
The cover of Lee M. Hollander's Poetic Edda
Poems similar to those found in the Codex Regius are also included in many editions of the Poetic Edda. Important manuscripts containing these other poems include AM 748 I 4to, Hauksbók, and Flateyjarbók. Many of the poems are also quoted in Snorri's ProseEdda, but usually only in bits and pieces. What poems are included in an edition of the Poetic Edda depends on the editor. Those not found in the Codex Regius are sometimes called the "eddic appendix". Other Eddic-like poems not usually published in the Poetic Edda are sometimes called Eddica minora and were compiled by Andreas Heusler and Wilhelm Ranisch in their 1903 book titled Eddica minora: Dichtungen eddischer Art aus den Fornaldarsögur und anderen Prosawerken.[6]
English translators are not consistent on the translations of the names of the Eddic poems or on how the Old Norse forms should be rendered in English. Up to three translated titles are given below, taken from the translations of Bellows, Hollander, and Larrington with proper names in the normalized English forms found in John Lindow's Norse Mythology and in Andy Orchard's Cassell's Dictionary of Norse Myth and Legend.
Mythological poems
In the Codex Regius
Völuspá (Wise-woman's prophecy, The Prophecy of the Seeress, The Seeress's Prophecy)
Hávamál (The Ballad of the High One, The Sayings of Hár, Sayings of the High One)
Vafþrúðnismál (The Ballad of Vafthrúdnir, The Lay of Vafthrúdnir, Vafthrúdnir's Sayings)
Grímnismál (The Ballad of Grímnir, The Lay of Grímnir, Grímnir's Sayings)
Skírnismál (The Ballad of Skírnir, The Lay of Skírnir, Skírnir's Journey)
Hárbarðsljóð (The Poem of Hárbard, The Lay of Hárbard, Hárbard's Song)
Rígsþula (The Song of Ríg, The Lay of Ríg, The List of Ríg)
Hyndluljóð (The Poem of Hyndla, The Lay of Hyndla, The Song of Hyndla)
Völuspá in skamma (The short Völuspá, The Short Seeress' Prophecy, Short Prophecy of the Seeress) - This poem, sometimes presented separately, is often included as an interpolation within Hyndluljóð.
Svipdagsmál (The Ballad of Svipdag, The Lay of Svipdag) – This title, originally suggested by Bugge, actually covers two separate poems. These poems are late works and not included in most editions after 1950:
Fjölsvinnsmál (Ballad of Fjölsvid, The Lay of Fjölsvid)
Hrafnagaldr Óðins (Odins's Raven Song, Odin's Raven Chant). (A late work not included in most editions after 1900).
Gullkársljóð (The Poem of Gullkár). (A late work not included in most editions after 1900).
Heroic lays
After the mythological poems, the Codex Regius continues with heroic lays about mortal heroes, examples of Germanic heroic legend. The heroic lays are to be seen as a whole in the Edda, but they consist of three layers: the story of Helgi Hundingsbani, the story of the Nibelungs, and the story of Jörmunrekkr, king of the Goths. These are, respectively, Scandinavian, German, and Gothic in origin. As far as historicity can be ascertained, Attila, Jörmunrekkr, and Brynhildr actually existed, taking Brynhildr to be partly based on Brunhilda of Austrasia, but the chronology has been reversed in the poems.
In the Codex Regius
The Helgi Lays
Helgakviða Hundingsbana I or Völsungakviða (The First Lay of Helgi Hundingsbane, The First Lay of Helgi the Hunding-Slayer, The First Poem of Helgi Hundingsbani)
Helgakviða Hjörvarðssonar (The Lay of Helgi the Son of Hjörvard, The Lay of Helgi Hjörvardsson, The Poem of Helgi Hjörvardsson)
Helgakviða Hundingsbana II or Völsungakviða in forna (The Second Lay of Helgi Hundingsbane, The Second Lay of Helgi the Hunding-Slayer, A Second Poem of Helgi Hundingsbani)
The Niflung Cycle
Frá dauða Sinfjötla (Of Sinfjötli's Death, Sinfjötli's Death, The Death of Sinfjötli) (A short prose text.)
Grípisspá (Grípir's Prophecy, The Prophecy of Grípir)
Oddrúnargrátr (The Lament of Oddrún, The Plaint of Oddrún, Oddrún's Lament)
Atlakviða (The Lay of Atli). The full manuscript title is Atlakviða hin grœnlenzka, that is, The Greenland Lay of Atli, but editors and translators generally omit the Greenland reference as a probable error from confusion with the following poem.
Atlamál hin groenlenzku (The Greenland Ballad of Atli, The Greenlandish Lay of Atli, The Greenlandic Poem of Atli)
The Jörmunrekkr Lays
Guðrúnarhvöt (Gudrún's Inciting, Gudrún's Lament, The Whetting of Gudrún.)
Hamðismál (The Ballad of Hamdir, The Lay of Hamdir)
Not in the Codex Regius
Several of the legendary sagas contain poetry in the Eddic style. Their age and importance is often difficult to evaluate but the Hervarar saga, in particular, contains interesting poetic interpolations.
Hlöðskviða (Lay of Hlöd, also known in English as The Battle of the Goths and the Huns), extracted from Hervarar saga.
The Elder or Poetic Edda has been translated numerous times, the earliest printed edition being that by Cottle 1797 harvnb error: no target: CITEREFCottle1797 (help), though some short sections had been translated as early as the 1670s. Some early translators relied on a Latin translation of the Edda, including Cottle.[7]
Opinions differ on the best way to translate the text, on the use or rejection of archaic language, and the rendering of terms lacking a clear English analogue. Still, Cottle's 1797 translation is now considered very inaccurate.[7]
A comparison of the second and third verses (lines 5–12) of the Vǫluspá is given below:
Ek man jǫtna ár of borna, þás forðum mik fœdda hǫfðu; níu mank hęima, níu ívíði, mjǫtvið mæran fyr mold neðan.
Ár vas alda þars Ymir byggði, vasa sandr né sær, né svalar unnir; jǫrð fansk æva né upphiminn; gap vas ginnunga, ęn gras hvęrgi.
(Finnur 1932) harv error: no target: CITEREFFinnur1932 (help) (unchanged orthography)
The Jötuns I remember early born, those who me of old have reared. I nine worlds remember, nine trees, the great central tree, beneath the earth.
There was in times of old, where Ymir dwelt, nor sand nor sea, nor gelid waves; earth existed not, nor heaven above, 'twas a chaotic chasm, and grass nowhere,
(Thorpe 1866) harv error: no target: CITEREFThorpe1866 (help)
I remember the Giants born of yore, who bred me up long ago. I remember nine Worlds, nine Sibyls, a glorious Judge beneath the earth.
In the beginning, when naught was, there was neither sand nor sea nor the cold waves, nor was earth to be seen nor heaven above. There was a Yawning Chasm [chaos], but grass nowhere,
I remember of yore were born the Jötuns, they who aforetime fostered me: nine worlds I remember, nine in the Tree, the glorious Fate Tree that springs 'neath the Earth.
'Twas the earliest of times when Ymir lived; then was sand nor sea nor cooling wave, nor was Earth found ever, nor Heaven on high, there was Yawning of Deeps and nowhere grass:
(Bray 1908) harv error: no target: CITEREFBray1908 (help)
I remember yet the giants of yore, Who gave me bread in the days gone by; Nine worlds I knew, the nine in the tree With mighty roots beaneath the mold.
Of old was the age when Ymir lived; Sea nor cool waves nor sand there were; Earth had not been, nor heaven above, But a yawning gap, and grass nowhere.
I call to mind the kin of etins which long ago did give me life. Nine worlds I know, the nine abodes of the glorious world-tree the ground beneath.
In earliest times did Ymir live: was nor sea nor land nor salty waves, neither earth was there nor upper heaven, but a gaping nothing, and green things nowhere.
I tell of Giants from times forgotten. Those who fed me in former days: Nine worlds I can reckon, nine roots of the Tree. The wonderful Ash, way under the ground
When Ymir lived long ago Was no sand or sea, no surging waves. Nowhere was there earth nor heaven above. But a grinning gap and grass nowhere.
I remember giants of ages past, those who called me one of their kin; I know how nine roots form nine worlds under the earth where the Ash Tree rises.
Nothing was there when time began, neither sands nor seas nor cooling waves, Earth was not yet, nor the high heavens, but a gaping emptiness nowhere green.
(Terry 1990) harv error: no target: CITEREFTerry1990 (help)
I, born of giants, remember very early those who nurtured me then; I remember nine worlds, I remember nine giant women, the mighty Measuring-Tree below the earth.
Young were the years when Ymir made his settlement, there was no sand nor sea nor cool waves; earth was nowhere nor the sky above, chaos yawned, grass was there nowhere.
I remember giants born early in time, who long ago had reared me Nine worlds I remember, nine wood-ogresses, glorious tree of good measure, under the ground.
It was early in the ages when Ymir made his dwelling: There was not sand nor sea nor chill waves. Earth was not to be found nor above it heaven: a gulf was there of gaping voids and grass nowhere,
(Dronke 1997) harv error: no target: CITEREFDronke1997 (help)
I recall those giants, born early on, who long ago brought me up; nine worlds I recall, nine wood-dwelling witches, the famed tree of fate down under the earth.
It was early in ages when Ymir made his home, there was neither sand nor sea, nor cooling waves; no earth to be found, nor heaven above: a gulf beguiling, nor grass anywhere.
I remember being reared by Jotuns, in days long gone. If I look back, I recall nine worlds, nine wood-witches, that renowned tree of fate below the Earth
Ymir struck camp when time began. No land, sand or sea folding on itself, no sky, earth or grass swaying atop its girth, only the cavern of chaos's gaping gulf.
(Dodds 2014) harv error: no target: CITEREFDodds2014 (help)
I remember giants born early in time those nurtured me long ago; I remember nine worlds, I remember nine giant women, the mighty Measuring-Tree below the earth.
Early in time Ymir made his settlement, there was no sand nor sea nor cool waves; earth was nowhere nor the sky above, a void of yawning chaos, grass was there nowhere
I remember the giants born so long ago; in those ancient days they raised me. I remember nine worlds, nine giantesses, and the seed from which Yggdrasil sprang.
It was at the very beginning, it was Ymir's time, there was no sand, no sea, no cooling waves, no earth, no sky, no grass, just Ginnungagap.
† The prose translation lacks line breaks, inserted here to match those in the Norse verse given in the same work.
Allusions and quotations
As noted above, the Prose Edda of Snorri Sturluson makes much use of the works included in the Poetic Edda, though he may well have had access to other compilations that contained the poems and there is no evidence that he used the Poetic Edda or even knew of it.
The Völsunga saga is a prose version of much of the Niflung cycle of poems. Due to several missing pages (see Great Lacuna) in the Codex Regius, the Völsunga saga is the oldest complete source for the Norse version of much of the story of Sigurð. Only 22 stanzas of the Sigurðarkviða survive in the Codex Regius, plus four stanzas from the missing section which are quoted in the Völsunga saga.
J. R. R. Tolkien, a philologist and scholar of Old Norse who was familiar with the Eddas, utilized concepts from them in his 1937 fantasy novel The Hobbit, and in other works. For example:
"Edda" is an Old Norse term that has been applied by modern scholars to the collective of two Medieval Icelandic literary works: what is now known as the Prose Edda and an older collection of poems now known as the Poetic Edda. The term historically referred only to the Prose Edda, but this usage has fallen out of favour because of confusion with the other work. Both works were recorded in Iceland during the 13th century in Icelandic, although they contain material from earlier traditional sources, reaching back into the Viking Age. The books provide the main sources for medieval skaldic tradition in Iceland and for Norse mythology.
The Norns are deities in Norse mythology responsible for shaping the course of human destinies.
In Norse mythology, Rán is a goddess and a personification of the sea. Rán and her husband Ægir, a jötunn who also personifies the sea, have nine daughters, who personify waves. The goddess is frequently associated with a net, which she uses to capture sea-goers. According to the prose introduction to a poem in the Poetic Edda and in Völsunga saga, Rán once loaned her net to the god Loki.
Völuspá is the best known poem of the Poetic Edda. It tells the story of the creation of the world and its coming end and subsequent rebirth, related to the audience by a völva addressing Odin. It is one of the most important primary sources for the study of Norse mythology. The poem is preserved whole in the Codex Regius and Hauksbók manuscripts while parts of it are quoted in the Prose Edda.
The Völsunga saga is a legendary saga, a late 13th-century prose rendition in Old Norse of the origin and decline of the Völsung clan. It is one of the most famous legendary sagas and an example of a "heroic saga" that deals with Germanic heroic legend.
The Prose Edda, also known as the Younger Edda, Snorri's Edda or, historically, simply as Edda, is an Old Norse textbook written in Iceland during the early 13th century. The work is often considered to have been to some extent written, or at least compiled, by the Icelandic scholar, lawspeaker, and historian Snorri Sturluson c. 1220. It is considered the fullest and most detailed source for modern knowledge of Norse mythology, the body of myths of the North Germanic peoples, and draws from a wide variety of sources, including versions of poems that survive into today in a collection known as the Poetic Edda.
Brunhild, also known as Brunhilda or Brynhild, is a female character from Germanic heroic legend. She may have her origins in the Visigothic princess and queen Brunhilda of Austrasia.
Gudrun or Kriemhild is the wife of Sigurd/Siegfried and a major figure in Germanic heroic legend and literature. She is believed to have her origins in Ildico, last wife of Attila the Hun, and two queens of the Merovingian dynasty, Brunhilda of Austrasia and Fredegund.
Atlakviða is one of the heroic poems of the Poetic Edda. One of the main characters is Atli who originates from Attila the Hun. It is one of the most archaic Eddic poems, possibly dating to as early as the 9th century. Owing to its stylistic similarity to Hrafnsmál it has been suggested that the poem might have been composed by Þorbjörn Hornklofi. It is preserved in the Codex Regius and the same story is related in the Völsunga saga. In the manuscript the poem is identified as Greenlandic but most scholars believe that this results from a confusion with Atlamál. The metre of the poem alternates irregularly between málaháttr and fornyrðislag. This may be an indication that two or more original poems have been merged or that the short and long lines were not felt as constituting two different metres at the time the poem was composed.
The term Nibelung (German) or Niflungr is a personal or clan name with several competing and contradictory uses in Germanic heroic legend. It has an unclear etymology, but is often connected to the root Nebel, meaning mist. The term in its various meanings gives its name to the Middle High German heroic epic the Nibelungenlied.
"Völsungakviða" or "Helgakviða Hundingsbana I" is an Old Norse poem found in the Poetic Edda. It is only preserved in the Icelandic manuscript Codex Regius. It constitutes one of the Helgi lays, together with Helgakviða Hundingsbana II and Helgakviða Hjörvarðssonar.
Hyndluljóð is an Old Norse poem often considered a part of the Poetic Edda. It is preserved in its entirety only in Flateyjarbók, but some stanzas are also quoted in the Prose Edda, where they are said to come from Völuspá hin skamma. Hyndluljóð is believed to be a relatively late Eddic poem, dating to the second half of the 12th century or later, although including much older traditions, such as that of the 4th c. Gothic king Ermanaric.
Guðrúnarkviða I or the First Lay of Guðrún is simply called Guðrúnarkviða in Codex Regius, where it is found together with the other heroic poems of the Poetic Edda. Henry Adams Bellows considered it to be one of the finest of the eddic poems with an "extraordinary emotional intensity and dramatic force". It is only in this poem that Gjúki's sister Gjaflaug and daughter Gollrönd are mentioned, and the only source where Herborg, the queen of the Huns, appears. The Guðrún lays show that the hard-boiled heroic poetry of the Poetic Edda also had a place for the hardships of women.
Guðrúnarkviða II, The Second Lay of Gudrún, or Guðrúnarkviða hin forna, The Old Lay of Gudrún is probably the oldest poem of the Sigurd cycle, according to Henry Adams Bellows.
Guðrúnarkviða III, The Third Lay of Gudrun, is a short Old Norse poem that is part of the Poetic Edda. It has not left any traces in Völsunga saga and was probably not known by its compilers.
Guðrúnarkviða I, II and III are three different heroic poems in the Poetic Edda with the same protagonist, Gudrun.
The Dráp Niflunga is a short prose section in the Poetic Edda between Helreið Brynhildar and Guðrúnarkviða II. Henry Adams Bellows notes in his commentary that the purpose of the section is to serve as a narrative link between the poems.
Brot af Sigurðarkviðu is the remaining 22 stanzas of a heroic Old Norse poem in the Poetic Edda. In the Codex Regius, there is a gap of eight leaves where the first part of the poem would have been found, and also the last part of the Sigrdrífumál. The missing narrative is preserved in the Völsunga saga in prose form with four stanzas of poetry. According to Henry Adams Bellows, the original size of the poem should have been more than 250 stanzas.
The Great Lacuna is a lacuna of eight leaves where there was heroic Old Norse poetry in the Codex Regius. The gap would have contained the last part of Sigrdrífumál and most of Sigurðarkviða. What remains of the last poem consists of 22 stanzas called Brot af Sigurðarkviðu, but according to Henry Adams Bellows, the original size of Sigurðarkviða should have been more than 250 stanzas.
Sigurðarkviða hin skamma or the Short Lay of Sigurd is an Old Norse poem belonging to the heroic poetry of the Poetic Edda. It is one of the longest eddic poems and its name derives from the fact that there was once a longer Sigurðarkviða, but this poem only survives as the fragment Brot af Sigurðarkviðu.
↑ Kuhn, Hans. 1929. Das Füllwort of-um im Altwestnordischen. Eine Untersuchung zur Geschichte der germanischen Präfixe: Ein Beitrag zur altgermanischen Metrik. Göttingen: Vandenhoeck & Ruprecht.
↑ Fidjestøl, Bjarne. 1999. The dating of Eddic poetry: A historical survey and methodological investigation. Edited by Odd Einar Haugen. Copenhagen: C.A. Reitals Forlag.
↑ Acker, Paul; Larrington, Carolyne (2002), The Poetic Edda: Essays on Old Norse Mythology
↑ Harris, Joseph (2005). "Eddic Poetry". Old Norse-Icelandic Literature: A Critical Guide (seconded.). Toronto: University of Toronto Press in association with the Medieval Academy of America. p.68. ISBN978-0-8020-3823-4.
1 2 Larrington, Carolyne (2007), Clark, David; Phelpstead, Carl (eds.), "Translating the Poetic Edda into English"(PDF), Old Norse Made New, Viking Society for Northern Research, pp.21–42
Anderson, Rasmus B. (1876), Norse Mythology: Myths of the Eddas, Chicago: S.C. Griggs and company; London: Trubner & Co., Honolulu: University Press of the Pacific, ISBN1-4102-0528-2 , Reprinted 2003
Björnsson, Árni, ed. (1975), Snorra-Edda, Reykjavík. Iðunn
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